14. Regarding the use of ekaratra in the sense of ' a (day and a) night,' see above. The ' last ' Bali-offering is that described below, II, 2, 4, 5.
15. 'They say that the word "afterwards" is used in order to indicate that perfumes, garlands, and other (UpaMras) must be offered between (the last two acts).' — Haradatta.
16. It is a disputed point with the commentators whether every Brahmawa may offer the Vaijvadeva in the common kitchen-fire, or those persons only who do not keep a sacred domestic fire. The six Mantras, which are given Taitt. Ar. X, 67, i, are: i. Agnaye svaha, 'to Agni svaha;' 2. Somaya svaha, 'to Soma svaha;' 3. Vijvebhyo devebhya/^ svaha, ' to all the gods svaha ;' 4. Dhruvaya bhumaya svaha, 'to Dhruva Bhiama svaha;' 5. Dhruvakshitaye svaha, ' to Dhruvakshiti svaha ; ' 6. Ay^yutakshitaye svaha, ' to A/4yutakshiti svaha.' Haradatta adds that some add a seventh formula, addressed to Agni svish/akr/t, ' to the fire which causes the proper perform- ance of the sacrifice,' while others leave out the second Mantra and give that addressed to Agni svish/akr/t the sixth place. This latter is the order given in the Calcutta edition of the Taittiriya Arawyaka.
1 7. ' Above, i. e. Gr/hya-sutra, Pa/ala 2.' — Haradatta. The Man- tras recited are: i. at the first sprinkling, Adite 'numanyasva, 'Aditi
106 APASTAMRA. 11,2,3.
1 8. In like manner water is sprinkled around once
only after the performance of those Bali-offerings
that are performed in one place.
19. (If a seasoning) has been prepared, (the
Bali-offering should consist of rice) mixed with that
seasoning.
20. With the seventh and eighth Mantras (Balis
must be offered to Dharma and Adharma) behind
the fire, and must be placed the one to the north of
the other.
21. With the ninth (Mantra a Bali offered to the
waters must be placed) near the water-vessel (in
which the water for domestic purposes is kept).
22. With the tenth and eleventh (Mantras, Balis,
offered to the herbs and trees and to Rakshodeva-
^ana, must be placed) in the centre of the house,
and the one to the east of the other.
23. With the following four (Mantras, Balis must
be placed) in the north-eastern part of the house
(and the one to the east of the other).
permit ;' Anumate 'numanyasva, ' Anumati permit ;' Sarasvaty anu- manyasva, 'Sarasvati permit;' Deva Savita/^ prasuva, 'Divine Savit/'/ permit;' 2. at the second sprinkling, the same as above, anva- ma?;zstha/^ and prasavW, ' thou hast permitted,' being substituted for anumanyasva and prasuva.
18. This Sutra is a restriction of Sutra 15.
20. The first six offerings constitute the Devaya^ila or Vai^va- deva, which is offered in the fire. Now follow the Bali-offerings, which are merely placed on the ground. ' Behind the fire ' means ' to the east of the fire ;' for the sacrificer must face the east.
21. The Mantra is, AdbhyaA svaha, ' to the Waters svaha.'
22. The Mantras are, Oshadhivanaspatibhya// svaha, 'to the herbs and trees svaha;' Rakshodeva^anebhya/i svaha, 'to the Rakshasas and the servants of the gods svaha.'
23. These four Balis are sacred to the Gn'has, to the Avasanas, to the Avasanapatis, and to all creatures.
Ii, 2, 4- the Duties of a Householder. Io7
PrA5NA II, Pa^ALA 2, KHAiVDA 4.
T. Near the bed (a Bali must be offered) with (a Mantra) addressed to Kama (Cupid).
2. On the door-sill (a Bali must be placed) with (a Mantra) addressed to Antariksha (the air).
3. With (the Mantra) that follows (in the Upani- shad, he offers a Bali) near the door.
4. With the following (ten Mantras, addressed to
Earth, Air, Heaven, Sun, Moon, the Constellations,
Indra, Br/haspati, Pra^apati, and Brahman, he offers
ten Balis, each following one to the east of the pre-
ceding one), in (the part of the house called) the
seat of Brahman.
5. He shall offer to the south (of the Balis offered
before, a Bali) with a Mantra addressed to the Manes ;
his sacrificial cord shall be suspended over the right
shoulder, and the (palm of his right hand shall be
turned upwards and) inclined to the right.
6. To the north (of the Bali given to the Manes,
4.2. 'Others explain dehali, "the door-sill," to mean "the door-case.' ' — Haradatta.
3. ' Others explain apidhana, " the panels of the door," to mean " the bolt of the door." ' — Haradatta. The offering is made to Nama, ' the name, or essence of things.'
4. Haradatta gives two explanadons of the word Brahmasadana, ' the seat of Brahman.' According to some, it is an architectural term, designating the centre of the house ; according to others, it denotes the place where, at the time of the burnt-oblations, the Brahman or superintending priest is seated, i. e. a spot to the south of the sacred fire.
5. Balis and water for the Manes are placed or poured into the palm of the hand and thrown out between the thumb and fore- finger. That part of the palm is, therefore, sometimes called 'the tirtha sacred to the Manes.' See Manu II, 39.
6. ' That is to say, the sacrificial cord shall not be suspended over the right shoulder, nor shall the Bali be thrown out between the thumb and forefinger.' — Haradatta.
I08 APASTAMBA. II, 2, 4.
a Bali shall be offered) to Rudra, in the same manner as to the (other) gods.
7. The sprinkling with water (which precedes and
follows the oblation) of these two (Balis, takes place)
separately, on account of the difference of the rule
(for each case).
8. At night only he shall offer (the Bali to the
goblins), throwing it into the air and reciting the last
(Mantra).
9. He who devoutly offers those (above-described
Balis and Homas), according to the rules, (obtains)
eternal bliss in heaven and prosperity.
10. And (after the Balis have been performed, a portion of the food) must first be given as alms.
IT. He shall give food to his guests first,
12. And to infants, old or sick people, female (relations, and) pregnant women.
13. The master (of the house) and his wife shall
not refuse a man who asks for food at the time (when
the Vaii^vadeva offering has been performed).
7. In sprinkling around an offering to the gods, the sacrificer turns his right hand towards the oblation and pours out the water, beginning in the south and ending in the east. In sprinkling around an offering to the Manes, exactly the opposite order is to be followed.
8. At night, i.e. before the evening meal. The Mantra is, ' To those beings which, being servants of Vituda, roam about day and night, desiring a Bali-offering, I offer this Bali, desirous of pros- perity. May the Lord of prosperity grant me prosperity, svaha.' Haradatta adds, that according to another commentator, no other Bali but this is to be offered in the evening, and that some modify the Mantra for each occasion, offering the Bali in the morning to ' the Bhutas that roam about during the day,' and in the evening ' to the night-walkers.' Compare for the whole section Manu III, 90-92 ; Ya^fi. I, 102-104.
10. Manu III, 94 seq.
11. Manu III, 115; Y%ii. I, 105.
12. Manu III, 114; Y%n. I, 105.
Ii, 2, 4- the Duties of a Householder. Io9
14. If there is no food, earth, water, grass, and
a kind word, forsooth, never fail in the house of a
good man. Thus (say those who know the law).
15. Endless worlds are the portion (of those householders and wives) who act thus.
16. To a Brahma?^a who has not studied the
Veda, a seat, water, and food must be given. But
(the giver) shall not rise (to do him honour).
1 7. But if (such a man) is worthy of a salutation (for other reasons), he shall rise to salute him.
18. Nor (shall a Brahma;/a rise to receive) a Kshatriya or Vai^ya (though they may be learned).
19. If a 6udra comes as a guest (to a Brahma//a),
he shall give him some work to do. He may feed
him, after (that has been performed).
20. Or the slaves (of the Brahma/za householder)
shall fetch (rice) from the royal stores, and honour
the ^udra as a guest.
21. (A householder) must always wear his garment over (his left shoulder and under his right arm).
22. Or he may use a cord only, slung over his
left shoulder and passed under his right arm, instead
of the o-arment.
14. INIanu III, loi; Ya^n. I, 107. As read in the text, the first line of the verse has one syllable in excess. This irregularity- would disappear if t;7//a, the Vedic form of the nom. ace. plural, were read for trtnani, and it seems to me not improbable that t;7«ani is a coiTCction made by a Pandit who valued grammatical correctness higher than correctness of metre.
16. Manu III, 99.
18. Manu III, 110-112; Y%n. I, 107.
19. Manu loc. cit,
20. ' Hence it is known that the king ought to keep stores of rice and the like in every village, in order to show hospitality to ^udra guests.' — Haradatta.
no APASTAMBA. 11,2
23. He shall sweep together (the crumbs) on the
place where he has eaten, and take them away.
He shall sprinkle water on that place, turning the
palm downwards, and remove the stains (of food
from the cooking-vessels with a stick), wash them
with water, and take their contents to a clean place
to the north (of the house, offering them) to Rudra.
In this manner his house will become prosperous.
24. It is declared in the Smmis that a Brah-
ma/m alone should be chosen as teacher (or spiritual
guide).
25. In times of distress a Brahma/^a may study under a Kshatriya or Vai^ya.
26. And (during his pupilship) he must walk behind (such a teacher).
27. Afterwards the Brahma;za shall take prece- dence before (his Kshatriya or Vaii-ya teacher).
Pra^na II, Patala 2, Khanda 5.
I. On the day on which, beginning the study of
the whole sacred science, the Upanishads (and the
rest, he performs the Upakarma in the morning),
he shall not study (at night).
24. Manu n, 241, 242. From here down to II, 3, 6, 2, Apa- stamba again treats of the duties of students and teachers, a subject which appears to have in his eyes a greater importance than any other. The rules given now apply chiefly to householders. It would seem that they have been inserted in this particular place, because the reception of a former teacher is to be described from II, 3, 3, 4-1 1, and that of a ' learned guest' from II, 3, 6, 3.
5. I. This rule refers to the Upakarma, to be performed yearly by householders. In our days, too, the custom is observed, and the whole Brahminical community change on this occasion their Genvis or sacrificial cords in the month of 6'rava«a. The adherents of the various i'akhas of the Vedas, however, perform the ceremony
11,2,5. THE DUTIES OF A HOUSEHOLDER. Ill
2. And he shall not leave his teacher at once after having studied (the Veda and having returned home).
3. If he is in a hurry to go, he shall perform the
daily recitation of the Veda in the presence of his
teacher, and then go at his pleasure. In this manner
good fortune will attend both of them.
4. If the (former) teacher visits him after he has
returned home, he shall go out to meet him, embrace
his (feet), and he shall not wash himself (after that
act), showing disgust. He then shall let him pass
first into the house, fetch (the materials necessary for
a hospitable reception), and honour him according to
the rule.
5. If (his former teacher is) present, he himself
shall use a seat, a bed, food, and garments inferior
to, and lower (than those offered to the teacher).
6. Standing (with his body bent), he shall place
his left hand (under the water-vessel, and bending ^
with his other hand its mouth downwards), he shall
offer to his teacher water for sipping.
on different days. According to Haradatta, the Upanishads are named, in order to show that they are of the highest importance. See also 6'atapatha-brahma«a X, 3, 5, 12.
2. Others consider that this Sutra refers to the annual Upakarma of the householder. In that case the translation would be, ' And after having performed the Upakarma,' &c. Probably Apastamba means to give a general rule, applicable both to householders and to students who have returned home.
4. ' Though he may suspect that the teacher had been defiled by the touch of a A'a?/(/ala or the like, still he shall not show disgust nor wash himself — Haradatta. Regarding the rule of receiving guests, see below, II, 4, 8, 6 seq.
